This is a companion piece to the prior "Altruism Through Genocide", which presented a group selection theory for our human moral nature. In that piece, group cohesiveness was the driving force that benefitted those cooperative people who could effectively conduct warfare to exterminate their enemies, who were, on balance, less effective in their in-group altruism/cooperation.
Now we are considering a new book, "The Goodness Paradox", by Richard Wrangham, which presents an alternative, only slightly less grisly, theory. The book generally argues that humans show many signs of selective domestication- a syndrome common in animals that we have domesticated- of arrest in many aspects of development, towards more juvenile characteristics, such as docility, lower aggression, floppy ears, white fur patches, and skeletal and especially facial juvenilization. That much is clear. Despite our love of warfare, we are on balance, and compared to our chimpanzee relatives and most other wild creatures, far less violent, less reactive, and far more effectively cooperative. This is not just a cognitive development, but an emotional change and a deep change to our moral natures. So who or what did the domestication?
Remember in Western movies how good it feels when the bad guy gets killled? It is an archetype of deep power, and we hardly think about its moral and genetic implications. Chimpanzees don't have this moral sense, as far as we know. Wrangham cites various experiments and natural observations to show that no matter how terrible some chimpanzees are, the others of their group will not or can not cooperate effectively to ostracize or disable them. It just isn't done. In the modern world, we have grown squeemish about capital punishment, but primitive cultures had no prisons, thus pervasively practiced ostracism or death as the only practical punishments for serious crimes and unredeemable people. It turns out to have been common for communities (typically the men of the group) to gang up on a member who got egregiously out of line and kill that person. Wrangham places this development at roughly the emergence of modern Homo sapiens, two to three hundred thousand years ago. Thus there is quite a bit of speculation about the relative backwardness of Neanderthals, who had much more limited cooperative capacities, though being roughly as intelligent as moderns, and having many advanced characteristics such as complex stone technology and control of fire.
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The development of advanced hunting and killing technologies made each person, and especially each man, in primitive human bands quite powerful. But even more important was language and great scope it offered to organize, to collude with and against others, This created enormous incentives to maintain a good reputation. Primitive societies are characterized by an almost pathological fear of rising above one's peers- there is a notable lack of ambition, for the very good reason that the group is all-powerful, and signs that one wants to rule others, abuse them, or collude against them, are all treated very harshly. The idea, then, is that the unique human ability and motivation to detect and eliminate threats inside the group led to a process of natural selection that quickly domesticated the species in superficial metrics of reactive aggression, while advancing our organizational, deceptive, and language capabilities, which have made us by far the most deadly species when it comes to organized hunting and warfare.
The explains rather easily the intense motivation that teens have to conform to their groups, to party, to bond and seek power, and to be forever uncertain about their status. It explains conventionality. But does it explain the nature of the morality that human groups generally express? The posses that hunt down criminals, and the modern state apparatus that does the same on a more legalistic basis, the value we put on altruism and kindness? Not quite. For example, the morality could have become one of extermination, where leaders would use all their guile to eliminate, one by one, each of the other males of the group, thus gaining all the females for themselves. This harem structure is common among other animals, and has occurred occasionally in humans in historical times. But it has obvious defects. If such an endpoint is common knowledge, then coalitions would be difficult to build, though perhaps not necessary since even crude technologies allow relatively easy killing, even one-on-one, given a small amount of planning. More importantly, however, such an endpoint would leave the group very weak relative to other groups.
So both overall hypotheses are relevant, I think, the group selection hypothesis and the execution hypothesis, to explain the complexity and explosiveness of our group relations, and the generally pro-social and cooperative instincts that form our group values most of the time. There is a complex calculation to be made, in light of the status of the whole group, with regard to the value of each person, each one of whom would on the face of it benefit the group in any outward encounter, but who might also be so disruptive and destructive of group cohesion as to instead be a net negative asset. Wrangham unfortunately finesses this problem, of the actual content of our moral group ethics, and suggests instead that pure relativism prevails- that our groupishness / conformity / docility is genetic, but our morals are not, and become whatever the leading (male) coalition says they should be. One can grant that human groups have adopted very unusual moral codes, like sacrificing their own children into volcanoes, or conducting constant ritual slaughter as the Aztecs did, or making a fetish of celibacy, as the Buddhist and Catholic theocracies do. Nevertheless, there is a core of cooperativity and deep-seated conceptions of right and wrong (including the rightness of killing when the target is damaging the group, or is an enemy outside the group) that demand a better evolutionary explanation, one that focuses on the value of the group as a unit.
Wrangham also finesses another issue- that of eugenics. His theory is essentially eugenic. We have been our own selective agents, however unintentionally. In an afterword, he gives a brief case against capital punishment. Though it has had such positive effects by his theory, capital punishment is now unnecessary, since we have prisons and other mechanisms of social control. Yet the deeper issue is whether genetic selection is still needed to bias reproduction towards the well-behaved and away from the aggressive, psychopathic, misogynistic, and congenitally sleazy. Not a word on this, since it is a far more explosive and difficult issue, not to mention politically tinged at the moment.
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